Excerpt from Martin Buber: The Life of Dialogue This book is the product of a dialogue, a dialogue first with the works of Martin Buber and later with Martin Buber himself. The influence of Buber's thought has steadily spread throughout the last fifty years until today Buber is recognized throughout the world as occupying a position in the foremost ranks of contemporary philosophers, theologians, and scholars. What has made such men as Hermann Hesse and Reinhold Niebuhr speak (...) of Martin Buber as one of the few wise men living on the earth today, however, is not only his eminence as a thinker but also his concern with the 'lived concrete, ' the everyday reality which he takes up into his imagining and bears as his responsibility. Buber's eightieth birthday, on February 8, 1958, was celebrated all over the world, for Martin Buber is one of the truly universal men of our time. 'More than any other person in the modern world, ' said the Protestant theologian H. Richard Niebuhr at one such celebration, 'more even than Kierkegaard, Martin Buber has been for me, and for many of my companions, the prophet of the soul and the witness to that truth which is required of the soul not as solitary, but as companionable being.' In a time in which we are in danger of losing our birthright as human beings, Martin Buber has shown us what it means to live as men. When in 1944 Dr. Simon Greenberg gave me the first book of Buber's that I ever read - The Legend of the Baal-Shem - Buber himself was practically unknown in America and only two of his books were in English, both published in England. Even when I wrote my doctoral dissertation on Buber in 1950, few had heard of him and few of his books were published here. Today more than twenty of Buber's books have been published in English, most of them in both England and America, several more translations are underway, five of his books have been reissued in paperback editions, four anthologies of his writings have appeared, and several books in English have been written on his thought, including the forthcoming Philosophy of Martin Buber volume of The Library of Living Philosophers, which I have had the honor of editing. In 1951-1952 Buber spent almost a year in America under the auspices of the Jewish Theological Seminary; in 1957 he was brought here by the Washington School of Psychiatry to deliver the fourth William Alanson White Memorial Lectures; and in 1958 he was brought to this country by Princeton University. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

This book traces the development of theories of the self and personal identity from the ancient Greeks to the present day. From Plato and Aristotle to Freud and Foucault, Raymond Martin and John Barresi explore the works of a wide range of thinkers and reveal the larger intellectual trends, controversies, and ideas that have revolutionized the way we think about ourselves. The authors open with ancient Greece, where the ideas of Plato, Aristotle, and the materialistic atomists laid the (...) groundwork for future theories. They then discuss the ideas of the church fathers and medieval and Renaissance philosophers, including St. Paul, Philo, Augustine, Aquinas, and Montaigne. In their coverage of the emergence of a new mechanistic conception of nature in the seventeenth century, Martin and Barresi note a shift away from religious and purely philosophical notions of self and personal identity to more scientific and social conceptions, a trend that has continued to the present day. They explore modern philosophy and psychology, including the origins of different traditions within each discipline, and explain both the theoretical relevance of feminism and gender and ethnic studies and also the ways that Derrida and other recent thinkers have challenged the very idea that a unified self or personal identity even exists. Martin and Barresi cover a number of issues broached by philosophers and psychologists, such as the existence of a fixed and unchanging self and whether the concept of the soul has a use outside of religious contexts. They address the question of whether notions of the soul and the self are still viable in today's world. Together, they reveal the fascinating ways in which great thinkers have grappled with these and other questions and the astounding impact their ideas have had on the development of self-understanding in the west. (shrink)

Does anyone ever survive his or her bodily death ? Could anyone? No speculative questions are older than these, or have been answered more frequently or more variously. None have been laid to rest more often, or — in our times — with more claimed decisiveness. Jay Rosenberg, for instance, no doubt speaks for many contemporary philosophers when he claims, in his recent book, to have ‘ demonstrated ’ that ‘ we cannot [even] make coherent sense of the supposed possibility (...) that a person's history might continue beyond that person's [bodily] death’. (shrink)

Martin Buber: The Life of Dialogue, the first study in any language to provide a complete overview of Buber's thought, remains the definitive guide to the full range of his work and the starting point for all modern Buber scholarship. Maurice S. Friedman reveals the implications of Buber's thought for theory of knowledge, education, philosophy, myth, history and Judaic and Christian belief. This fully revised and expanded fourth edition includes a new preface by the author, an expanded bibliography (...) incorporating new Buber scholarship, and two new appendices in the form of essays on Buber's influence on Emmanuel Levinas and Mikhail Bakhtin. (shrink)

Die Beiträge des Bandes untersuchen Tillichs Verständnis von 'Reformation' und 'Revolution' vor dem Hintergrund seines Gesamtwerks in einer problemgeschichtlichen Perspektive. Diskutiert werden die verschiedenen Facetten und Bezüge seiner Reformations- und Revolutionsdeutung ebenso wie Perspektiven, die sich für gegenwärtige Debatten ergeben. Auf diese Weise erschließt der Band ein Themenfeld, welches bislang kaum untersucht wurde.

Martin Buber: The Life of Dialogue , the first study in any language to provide a complete overview of Buber's thought, remains the definitive guide to the full range of his work and the starting point for all modern Buber scholarship. As well as summarizing Buber's early intellectual development and attitudes - his mysticism, his youthful existentialism, his philosophy of Judaism and religious socialism - it focuses on the two crucial issues of his mature thought: his dialogic or I-Thou (...) philosophy, and his probing of the nature and redemption of evil. As a sensitive, intuitive and perennially fascinating account of one of the twentieth century's great spiritual teachers, and as an influential classic in its own right, Martin Buber: The Life of Dialogue reveals the implications of Buber's thought for theory of knowledge, education, philosophy, myth, history and Judaic and Christian belief. This fully revised and expanded 4th edition includes a new preface from the author, an expanded bibliography incorporating new Buber scholarship, and two new appendices in the form of essays on Buber's influence on Emmanuel Levinas and Mikhail Bakhtin. (shrink)

A biography of the noted philosopher and Jewish theologian focuses on the years in which Buber became internationally acclaimed for his work as an author, philosopher, and peacemaker.

By attending just to conceptual analysis and metaphysics in connection with Locke's theory of personal identity, but ignoring psychology, one can know that, in Locke's view, consciousness via memory unifies persons over time, but not how consciousness unifies persons, either over time or at a time, nor why, for Locke, the mechanisms of self-constitution are crucially important to personal identity. In explaining Locke's neglected thoughts on the psychology of personal identity, I argue, first, that he was not trying to analyze (...) personal identity so as to allow that persons could persist through change of substance and were accountable for their thoughts and deeds and, second, that to do this Locke tried to explain how persons are byproducts of the development in at least normal humans of reflexive consciousness. (shrink)

Why do we interpret the past as we do, rather than in some other way or not at all? What is the significance of the fact that we interpret the past? What are historical interpretations? Raymond Martin's approach to these questions transcends both the positivist and humanistic perspectives that have polarized Anglo-American philosophy of history. Martin goes to the source of this polarization by diagnosing a deep-seated flaw in the dominant analytic approach during the period from 1935 (...) to 1975, namely, the emphasis on conceptual analysis rather than the examination of actual historical controversies. As an alternative, Martin proposes an empirical approach that examines what makes one historical interpretation better than its competitors. In addressing how historians should decide which explanations are better, Martin opts for a case-by-case analysis of historiographical practice as opposed to establishing general criteria. His book offers several detailed case studies, involving such topics as the collapse of Lowland Maya civilization in the ninth century A.D., the fall of Rome, and the alleged historical priority of St. Mark's gospel over the other synoptic gospels. Originally published in 1989. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These paperback editions preserve the original texts of these important books while presenting them in durable paperback editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

William Hazlitt's moment occurred in 1794, when he was sixteen years old. In that moment Hazlitt thought he realized three things: that we are naturally connected to ourselves in the past and present but only imagina-.

A good historian often can assess the relative likelihood of competing historical claims more reliably on implicit grounds - intuitively, if you like - than in any other available way. This idea has been a persistent theme of Verstehen-theorists. It is, in essence, the old saw that there is no substitute for the brewmaster's nose, adapted to the art of producing historical brew. If true, it augments the importance of the historian relative to that of his arguments, and thereby gives (...) him a dignity that he might otherwise lack. And some have thought that it marks an important methodological difference between historical studies and the natural sciences. It is, in its way, a humane idea. But is it true? (shrink)

In its traditional form epistemology has always rested on the exclusive reality of the subject-object relationship. If one asks how the subject knows the object, one has in brief form the essence of theory of knowledge from Plato to Bergson; the differences between the many schools of philosophy can all be understood as variations on this theme. There are, first of all, differences in emphasis as to whether the subject or the object is the more real--as in rationalism and empiricism, (...) idealism and materialism, personalism and logical positivism. There are differences, secondly, as to the nature of the subject, which is variously regarded as pure consciousness, will to life, will to power, the scientific observer, or the intuitive knower. There are differences, thirdly, as to the nature of the object--whether it is material reality, thought in the mind of God or man, pantheistic spiritual substance, absolute and eternal mystical Being, or simply something which we cannot know in itself but upon which we project our ordered thought-categories of space, time, and causation. There are differences, finally, as to the relation between subject and object: whether the object is known through dialectical or analytical reasoning, scientific method, phenomenological insight into essence, or some form of direct intuition. (shrink)

[1] The early years, 1878-1923 -- [2] The middle years, 1923-1945 -- [3] The later years, 1945-1965.

A study of the religious philosophy of one of the century's foremost Jewish thinkers. The author, a Buber scholar, summarizes the philosopher's views on ethics and on the history of religion, and his dialog with oriental religions. An existentialist philosopher, Buber sees "salvation" as relatedness to others and to divine revelation in day-to-day events.

Traces the life of the renowned Jewish religious philosopher, discussing his youth, his education in turn-of-the-century Vienna, his Zionism, and the impact of world politics on his life and thought.

What really matters fundamentally in survival? That question—the one on which I focus—is not about what should matter or about metaphysics. Rather, it is a factual question the answer to which can be determined, if at all, only empirically. I argue that the answer to it is that in the case of many people it is not one’s own persistence, but continuing in ways that may involve one’s own cessation that really matters fundamentally in survival. Call this the surprising result. (...) What are we to make of it? According to several philosophers, not much. I argue that these philosophers are wrong. What best explains the surprising result is that in the case of many people one’s special concern for oneself in the future is not fundamental, but derived. I explain what this means. Finally I explain why the task of explaining empirically what matters fundamentally in survival is in some ways more like a meditative quest than a traditional inquiry in western philosophy or social science and, as such, is best answered not by psychologists, but by philosophers. (shrink)

This is the first book on Buber to address the full scope of his seminal influence for any number of thinkers and fields from philosophy to psychotherapy to literary theory.

My thesis is that there is a deep, intractable difference, not between history and science per se, but between paradigmatically central kinds of historical interpretations-call them humanistic historical interpretations-and theories of any sort that are characteristic of the physical sciences. The difference is that unlike theories in the physical sciences, good humanistic historical interpretations reveal subjectivity, agency, and meaning. I use the controversy provoked by Gordon Wood's recent reinterpretation of the American Revolution to illustrate and substantiate this thesis. I also (...) use it to support the claim that unless one attends to the ways in which humanistic historical interpretations reveal subjectivity, agency, and meaning one has no hope whatsoever of getting the epistemology of historical studies right. (shrink)

1. In the Essay, Locke’s most controversial claim, which he slipped into Book IV almost as an aside, was that matter might think (Locke1975:IV.iii.6;540-1).i Either because he was genuinely pious, which he was, or because he was clever, which he also was, he tied the denial that matter might think to the claim that God’s powers are limited, thus, attempting to disarm his critics. It did not work. Stillingfleet and others were outraged. If matter can think, then for explanatory purposes (...) the immaterial soul might be dispensable. But throughout the eighteenth century explanatory purposes were at the top of the agenda. And what had always made the soul so handy for proving immortality - that it is non-composite, static, and inaccessible to empirical examination - is also what made it so useless for investigating human nature. By contrast, consciousness is multifaceted, dynamic, and open to empirical investigation. Early in the century a Clarke might take the high road and resist descent into the merely probable and contingent. But when it came to investigating persons, the emerging science of human nature was the only game in town. One either played it or took oneself out of the action. (shrink)

From the thirteenth through the sixteenth centuries, European philosophers were preoccupied with using their newfound access to Aristotle’s metaphysics and natural philosophy to develop an integrated account, hospitable to Christianity, of everything that was thought to exist, including God, pure finite spirits, the immaterial souls of humans, the natural world of organic objects and inorganic objects. This account included a theory of human mentality. In the sixteenth and early seventeenth centuries, first in astronomy and then, later, in physics, the tightly (...) knit fabric of this comprehensive medieval world view began to unravel. The transition from the old to the new was gradual, but by 1687, with the publication by Isaac Newton of his Principia Mathematica, the replacement was all but complete. Modern physical science had fully arrived, and it was secular. God and angels were still acknowledged. But they had been marginalized. Yet, there was a glaring omission. Theorists had yet to expand the reach of the new science to incorporate human mentality. This venture, which initially was called “moral philosophy” and came to be called “the science of human nature,” became compelling to progressive eighteenth century thinkers, just as British empiricism began to seriously challenge an entrenched Cartesian rationalism. Rationalism and Empiricism. (shrink)

Judgments which assign relative importance to the causes of particular results can be objective. Historians usually do and can use a factual principle of selection to distinguish between causes and conditions and between more and less important causes. The judgments which distinguish between causes and conditions and the judgments which distinguish between more and less important causes require radically different analyses. In A. M. Jones's work on the decline and fall of Rome, he argued that increased barbarian pressure on the (...) West was the most important cause of Rome's fall. It is possible to understand this statement as an instantiation of the following: A was a more important cause of P relative to 0 than was B if 1) A and B were each a cause of P relative to 0 and 2) either A was necessary for P or B was not necessary for P and 3) had B not occurred, something would have occurred which more closely approximates P than had A not occurred. (shrink)

The first study in any language to provide a complete overview of Buber's thought, remains the definitive guide to the full range of his work and the starting point for all modern Buber scholarship. As well as summarizing Buber's early intellectual development and attitudes - his mysticism, his youthful existentialism, his philosophy of Judaism and religious socialism - it focuses on the two crucial issues of his mature thought: his dialogic or I-Thou philosophy, and his probing of the nature and (...) redemption of evil. As a sensitive, intuitive and perennially fascinating account of one of the twentieth century's great spiritual teachers, and as an influential classic in its own right, Martin Buber: The Life of Dialogue reveals the implications of Buber's thought for theory of knowledge, education, philosophy, myth, history and Judaic and Christian belief. (shrink)

This article examines the historical conception of the words self and person in philosophical theory. It discusses John Locke's definition of the self as the conscious thinking thing and the person as a thinking intelligent being. It describes the Platonist view of the self as spiritual substance and Aristotelian belief that the self is a hylomorphic substance. It also explores the relevant topics of Epicureanism atomism, Cartesian dualism, and the developmental and social origin of self-concepts.

My friendship with Martin Buber begins -- The cost of my commitment -- On the suspension of the ethical -- Martin Buber's first visit to America -- Sartre, Heidegger, Jung, and Scholem -- The life of dialogue: letters following Buber's first visit -- Personal direction: letters, 1954-1957 -- The Washington School of Psychiatry and the Buber-Rogers dialogue -- Postscript to I and thou: letters following Buber's second visit -- Buber's last visit to America -- Interrogations and responses: letters (...) following Buber's last visit -- Our stay in Jerusalem and Buber's last years -- Epilogue: memorial address. (shrink)

ObjectiveAre people with a characteristically large physiological sway rendered particularly unstable when standing on a moving surface? Is postural sway in standing individuals idiosyncratic? In this study, we examine postural sway in individuals standing normally, and when subtle continuous sinusoidal disturbances are applied to their support platform. We calculate consistency between conditions to verify if sway can be considered characteristic of each individual. We also correlate two different aspects of participants’ responses to disturbance; their sway velocity and their regulation of (...) body orientation.MethodsNineteen healthy adults (age 29.2 ± 3.2 years) stood freely on footplates coaxially aligned with their ankles and attached to a motorized platform. They had their eyes closed, and hips and knees locked with a light wooden board attached to their body. Participants either stood quietly on a fixed platform or on a slowly tilting platform (0.1 Hz sinusoid; 0.2 and 0.4 deg). Postural sway size was separated into two entities: (1) the spontaneous sway velocity component (natural random relatively rapid postural adjustments, RMS body angular velocity) and (2) the evoked tilt gain component (much slower 0.1 Hz synchronous tilt induced by the movement of the platform, measured as peak-to-peak (p-p) gain, ratio of body angle to applied footplate rotation).ResultsThere was no correlation between the velocity of an individual’s sway and their evoked tilt gain (r= 0.34,p= 0.15 andr= 0.30,p= 0.22). However, when considered separately, each of the two measurements showed fair to good absolute agreement within conditions. Spontaneous sway velocity consistently increased as participants were subjected to increasing disturbance. Participants who swayed more (or less) did so across all conditions [ICC(3,k)= 0.95]. Evoked tilt gain also showed consistency between conditions [ICC(3,k)= 0.79], but decreased from least to most disturbed conditions.ConclusionThe two measurements remain consistent between conditions. Consistency between conditions of two very distinct unrelated measurements reflects the idiosyncratic nature of postural sway. However, sway velocity and tilt gain are not related, which supports the idea that the short-term regulation of stability and the longer-term regulation of orientation are controlled by different processes. (shrink)

Peter Abelard (1079–1142 ce) was the most wide‐ranging philosopher of the twelfth century. He quickly established himself as a leading teacher of logic in and near Paris shortly after 1100. After his affair with Heloise, and his subsequent castration, Abelard became a monk, but he returned to teaching in the Paris schools until 1140, when his work was condemned by a Church Council at Sens. His logical writings were based around discussion of the “Old Logic”: Porphyry's Isagoge, aristotle'S Categories and (...) On Interpretation and boethius'S textbook on topical inference. They comprise a freestanding Dialectica (“Logic”; probably c.1116), a set of commentaries (known as the Logica [Ingredientibus], c. 1119) and a later (c. 1125) commentary on the Isagoge (Logica Nostrorum Petititoni Sociorum or Glossulae). In a work Abelard called his Theologia, issued in three main versions (between 1120 and c.1134), he attempted a logical analysis of trinitarian relations and explored the philosophical problems surrounding God's claims to omnipotence and omniscience. The Collationes (“Debates,” also known as “Dialogue between a Christian, a Philosopher and a Jew”; probably c.1130) present a rational investigation into the nature of the highest good, in which the Christian and the Philosopher (who seems to be modeled on a philosopher of pagan antiquity) are remarkably in agreement. The unfinished Scito teipsum (“Know thyself,” also known as the “Ethics”; c.1138) analyses moral action. (shrink)

At the 1969 annual meeting of the American Association for the Ad vancement ofScience, held in Boston on December 27-29, a sequence of symposia on the philosophical foundations of science was organized jointly by Section L of the Association and the Boston Colloquium for the Philosophy of Science. Section L is devoted to the history, philos ophy, logic and sociology of science, with broad connotations extended both to 'science' and to 'philosophy'. With collaboration generously extended by other and more specialized (...) Sections of the AAAS, the Section L program took an unusually rich range of topics, and indeed the audiences were large, and the discussions lively. This book, regrettably delayed in publication, contains the major papers from those symposia of 1969. In addition, it contains the distin guished George Sarton Memorial Lecture of that meeting, 'Boltzmann, Monocycles and Mechanical Explanation' by Martin J. Klein. Some additions and omissions should be noted: In Part 1, dedicated to the 450th anniversary of the birth of Leonardo da Vinci, we have been una bie to include a contrihution by Elmer Belt who was prevented by storms from participating. In Part II, on physics and the explanation of life, we were unable to persuade Isaac Asimov to overcome his modesty about the historical remarks he made under the title 'Arrhenius Revisited'. (shrink)

This exceptional anthology immerses students in such powerful ideas that they will find themselves not just reading about, but actually participating in, the kind of philosophical thinking that can change the way they look at their lives and the world around them. Now in a new edition, The Experience of Philosophy features eighty-five readings that challenge students' thinking about God, freedom, reality, nothingness, death, and their own identities. Provocative and accessible, these selections have been carefully chosen for their ability to (...) draw students out of an ordinary frame of reference into exciting new territory. Although the editors include many classic sources from philosophers such as Plato, Descartes, Locke, and Kant, the emphasis is on contemporary writings. Articles by Derek Parfit, Bertrand Russell, and others help students see philosophy's links to literature, the natural sciences, and the physical and social sciences. The sixth edition features twelve new essays--by Augustine, Alvin Plantinga and Daniel Kolak, Georges Rey, Fred Dretske, David Reisman, Paul Teller, Clea F. Rees, Padmasiri de Silva, Daniel Kolak, Karl Marx, Anand Chandavarkar, and Vincent Hendricks--as well as more text boxes offering excerpts from other relevant works. The Experience of Philosophy, Sixth Edition, integrates helpful pedagogical aids including section introductions, a brief introduction to each selection, biographical information on each author, and questions before and after each reading to reinforce main ideas and promote thinking. Further readings after each selection direct students to additional material on related issues. Ideal for introductory philosophy courses, The Experience of Philosophy, Sixth Edition, encourages students to "do" philosophy, rather than just read about its history. (shrink)

By speaking directly to the students in a personal tone, this text invites students to get excited about philosophy and to explore how philosophy affects them. Fourteen lively chapters take students deep into the world of philosophical thinking and challenge them to ponder life's big questions.

This exceptional anthology immerses students in such powerful ideas that they will find themselves not just reading about, but actually participating in, the kind of philosophical thinking that can change the way they look at their lives and the world around them. Now in a new edition, The Experience of Philosophy features eighty-five readings that challenge students' thinking about God, freedom, reality, nothingness, death, and their own identities. Provocative and accessible, these selections have been carefully chosen for their ability to (...) draw students out of an ordinary frame of reference into exciting new territory. Although the editors include many classic sources from philosophers such as Plato, Descartes, Locke, and Kant, the emphasis is on contemporary writings. Articles by Derek Parfit, Bertrand Russell, and others help students see philosophy's links to literature, the natural sciences, and the physical and social sciences. The sixth edition features twelve new essays--by Augustine, Alvin Plantinga and Daniel Kolak, Georges Rey, Fred Dretske, David Reisman, Paul Teller, Clea F. Rees, Padmasiri de Silva, Daniel Kolak, Karl Marx, Anand Chandavarkar, and Vincent Hendricks--as well as more text boxes offering excerpts from other relevant works. The Experience of Philosophy, Sixth Edition, integrates helpful pedagogical aids including section introductions, a brief introduction to each selection, biographical information on each author, and questions before and after each reading to reinforce main ideas and promote thinking. Further readings after each selection direct students to additional material on related issues. Ideal for introductory philosophy courses, The Experience of Philosophy, Sixth Edition, encourages students to "do" philosophy, rather than just read about its history. (shrink)

Friedman continues an old and longstanding love: a poetics of dialogue with modern literature. Such a poetics sees literature and its interpretation in terms of what philosopher Martin Buber calls "meeting" or "the between." Friedman's powerful study boldly asserts that meaning can be reached through an engagement with classic works of world literature to arrive at a more powerful and purposeful affirmation while holding the tension with what is negative.

In this ambitious and stimulating book, Frederick Doepke defends a view of persons as Aristotelian continuants. He says that he was inspired by Kant’s critique of Locke and Hume on self-reference and personal identity to write this book. He also claims that Kant’s critique was successful not only against eighteenth century empiricists, but also against neo-Lockeans in our own times, such as Parfit. However, Doepke does not then get involved in Kant scholarship, but instead presents his own argument, first, for (...) a metaphysical account of persons and, then, for its “practical” importance. (shrink)

Traces the development of the famous theologian's philosophy as he faced the challenges of the Weimar Republic, Nazi Germany, and prewar Palestine.

This paper examines the ethics of using assistive technology such as video surveillance in the homes of people living with dementia. Ideation and concept elaboration around the introduction of a camera-based surveillance service in the homes of people with dementia, typically living alone, is explored. The paper reviews relevant literature on surveillance of people living with dementia, and summarises the findings from ideation and concept elaboration workshops, designed to capture the views of those involved in the care of people living (...) with dementia at home. The research question relates to the ethical considerations of using assistive technologies that include video surveillance in the homes of people living with dementia, and the implications for a person living with dementia whenever video surveillance is used in their home and access to the camera is given to the person’s family. The review of related work indicated that such video surveillance may result in loss of autonomy or freedom for the person with dementia. The workshops reflected the findings from the related work, and revealed useful information to inform the service design, in particular in fine-tuning the service to find the best relationship between privacy and usefulness. Those who took part in the workshops supported the concept of the use of camera in the homes of people living with dementia, with some significant caveats around privacy. The research carried out in this work is small in scale but points towards an acceptance by many caregivers of people living with dementia of surveillance technologies. This paper indicates that those who care for people living with dementia at home are willing to make use of camera technology and therefore the value of this work is to help shed light on the direction for future research. (shrink)

_Yanomami_ raises questions central to the field of anthropology—questions concerning the practice of fieldwork, the production of knowledge, and anthropology's intellectual and ethical vision of itself. Using the Yanomami controversy—one of anthropology's most famous and explosive imbroglios—as its starting point, this book draws readers into not only reflecting on but refashioning the very heart and soul of the discipline. It is both the most up-to-date and thorough public discussion of the Yanomami controversy available and an innovative and searching assessment of (...) the current state of anthropology. The Yanomami controversy came to public attention through the publication of Patrick Tierney's best-selling book, _Darkness in El Dorado,_ in which he accuses James Neel, a prominent geneticist who belonged to the National Academy of Sciences, as well as Napoleon Chagnon, whose introductory text on the Yanomami is perhaps the best-selling anthropological monograph of all time, of serious human rights violations. This book identifies the ethical dilemmas of the controversy and raises deeper, structural questions about the discipline. A portion of the book is devoted to a unique roundtable in which important scholars on different sides of the issues debate back and forth with each other. This format draws readers into deciding, for themselves, where they stand on the controversy’s—and many of anthropology’s—central concerns. All of the royalties from this book will be donated to helping the Yanomami improve their healthcare. (shrink)

Ted Williams breathes life into Camus' Sisyphus; Billy Martin's competitiveness recalls Niccolo Machiavelli's take on politics; Satchel Paige echoes wisdom Marcus Aurelius; and DiMaggio's personality cry out for resolution that Nietzsche's doctrine of perspectivism might have given. The book offers a very practical application of Western philosophy by examining these icons of American sport and culture"--Provided by publisher.

This article shows buber's dialogue with taoism, Hinduism, And buddhism, How they influenced him, And how this dialogue entered into the progressive stages of his thought. Neither hinduism nor buddhism remains a central part of buber's later thought as do taoism, Hasidism, And zen, But they do play an important part in his early developmental thinking. When he reached his mature philosophy of dialogue, He transcended his early partiality for non-Dualistic vedanta. But taoism, And especially wu-Wei, Action of the whole (...) being, Remained central to the i-Thou relationship, As did buber's affinity for the other "mysticisms of the particular," zen buddhism and hasidism. (shrink)

Beginning with the similarities between Buber and Levinas-both twentieth-century Jewish philosophers, each in his own way dialogica-this essay proceeds to their differences. From there the essay discusses Levinas's critiques of Buber's philosophy, the extent to which they were based on misunderstanding, and Buber's own replies to Levinas. This foundation provides a springboard for discussion of the source of the moral ought in both Buber and Levinas-Buber's emphasis on the "between" and Levinas's emphasis on the "face"-and raises a serious ethical question (...) concerning Levinas's argument against Buber's discussion of "Samuel and Aging" from the Hebrew Bible. (shrink)